Hazing is an ancient, universal practice. In past and modern societies, the need to join a group is an aspect of our humanity. The process of joining a group frequently includes the need to be hazed in order to legitimate full membership. This study uses the theoretical frameworks of Michel Foucault, Pierre Bourdieu’s perspectives of social order, Henri Tajfel and John Turner’s theory of social identity, and Albert Bandura’s theory of moral disengagement to look at individuals joining groups. In particular, the study has sought to ascertain why those who haze are motivated to act. A grounded theory has been developed through interviewing young adults, who while in positions of leadership as Grade 12 learners in Gauteng schools, planned hazing activities. The grounded theory shows that hazing while enacted by an individual is not solely driven by that person, but rather hazing is a means of cultural reproduction. The mechanism through which hazing occurs focuses on achieving a sense of belonging, conforming to a given culture and consenting to hazing. The hazer is motivated to pass on aspects of the school’s culture, namely school traditions, hierarchical structures, means and standards of discipline, and showing appropriate respect to others. The hazer believes that this can be achieved as those being hazed will comply if they can avoid being humiliated. The developed theory is grounded and was verified through interviewing stakeholders in the school community who had extensive knowledge of the school culture and of Grade 12 learners. / Ukufikisa kungumkhuba wasemandulo, owenziwa emhlabeni wonke. Emiphakathini yasendulo neyenamuhla, isidingo sokuhlanganyela neqembu elithile yinto eyingxenye yobuntu bethu. Inqubo yokuhlanganyela neqembu elithile kuvame ukufaka kukona isidingo sokufikiswa ukuze umuntu abe yilungu ngokuphelele. Lolu cwaningo lusebenzisa izinhlaka zemiqondo yezinzululwazi ezingoMichel Foucault noPeter Bourdieu wokuhleleka kwezenhlalakahle, umbono kaHenri Tajfel noJohn Turner wokuzibandakanya kwabantu kwezenhlalo kanye nombono ka-Albert Bandura wokuziphatha ngendlela engahambisani nemigomo yokulunga ukuze kubukwe abantu abajoyina amaqembu. Ngokusempeleni, ucwaningo lufuna ukubheka ukuthi labo abafikisayo bakhuthazwa yini. Umqondo wenzululwazi wakhiwa ngokuba kubuzwe intsha esencane imibuzo, intsha eyayihlela izinhlelo zokufikisa eyayisezikhundleni zokuhola abafundi ngenkathi yenza iBanga 12 ezikoleni zaseGauteng. Umbono wenzululwazi ozinzile uveza ukuthi ukufikiswa, yize kwenziwa umuntu oyedwa kusuke kungaholwa yilowo muntu kuphela, kodwa ukufikiswa kuyindlela yokukhiqiza kabusha ngokwesiko. Indlela okwenziwa ngayo lokhu kufikisa igxile ekufezeni umuzwa wokuba yingxenye yabathize, ukuguqukela osikweni nasekuvumeleni ukufikiswa. Lowo okunguye ofikisayo usuke efuna ukudlulisela phambili izingxenye zamasiko esikole, njengemikhuba, ukwakheka ngokushiyana kwamazinga, izindlela nemigomo yokuziphatha kahle, kanye nokubonisa inhlonipho kwabanye. Lowo okunguye ofikisayo ukholelwa ekutheni lokhu kungafezwa njengoba labo abafikiswayo bezokwenza lokho okuthiwa abakwenze inqobo nje uma bezogwema ukuhlukunyezwa. Umqondo wenzululwazi osunguliwe uzinzile futhi waqinisekiswa ngokufaka ababambiqhaza imibuzo emiphakathini yezikole eyayinolwazi olunzulu maqondana nesiko lesikole kanye nabafundi beBanga 12. / Thupiso ke mokgwa wa kgale, wa lefase ka bophara. Ditshabeng tsa kgale le tsa mehleng ye, tlhoko ya go tsenela sehlopha ke karolo ya botho bja rena. Tshepetso ya go tsenela sehlopha gantsi e akaretsa tlhoko ya thupiso go kgonthisisa boleloko bjo bo feletsego. Nyakisiso ye e somisa mahlamo a teori a Foucault, dipono tsa Pierre Bourdieu tsa thulaganyo ya setshaba, teori ya Henri Tajfel le John Turner ya boitshupo bja setshaba, le teori ya Albert Bandura ya tlogelo ya melawana ya boitshwaro go lekola batho ba ba tsenelago dihlopha. Ka kakaretso, nyakisiso ye e lekile go kgonthisisa gore gobaneng bao ba rupiswago ba hlohleletswa go tsea magato. Teori ya kgoboketso le tshekatsheko e tsweleditswe ka go botsisa baswa dipotsiso bao, ge ba sa le maemong a boetapele bjalo ka barutwana ba Mphato wa 12 dikolong tsa Gauteng, ba rulagantsego ditiro tsa go sira. Teori ya kgoboketso le tshekatsheko e laetsa gore thupiso bjale ka ge e diragatswa ke motho ga e susumetswe ke motho yoo a le nosi, eupsa thupiso ke mokgwa wa pusoloso ya setso. Mokgwa wo thupiso e diregago ka wona o tsepeletse go fihlelela boikwelo bja go amogelega, go latela setso se se filwego le go dumelelana le thupiso. Morupisi o hlohleletswa go fetisetsa dikarolo tsa setso tsa sekolo, e lego ditso tsa sekolo, dibopego tsa haerakhi, mekgwa le maemo a tayo, le go laetsa tlhompho ya maleba go ba bangwe. Morupisi o dumela gore se se ka fihlelelwa bjalo ka ge bao ba rupiswago ba obamela ge ba ka thibela go goboswa. Teori ye e hlabolotswego e kgobokeditswe le go sekasekwa gomme e ile ya tiiswa ka go ka botsisa bakgathatema dipotsiso sekolong sa setshaba bao ba nago le tsebo ye e tseneletsego ya setso sa sekolo le ya barutwana ba Mphato wa 12. / Educational Studies / D. Ed. (Comparative Education)

The Johannesburg Metropolitan Police Department (JMPD) is one of the South African institutions with growing levels of corruption. This is despite the presence of several anti-corruption strategies as well as institutions implemented to deal with this epidemic. The ineffectiveness of these strategies and institutions is attributed to, amongst others, the application of ineffective detection methods. The under-detection of corruption in the JMPD is affecting road safety, the economy, and the image of the JMPD itself. It is against this background that the researcher sought to establish how intelligence analysis could add value in detecting corruption in the JMPD. A qualitative research approach was applied to investigate this problem. As such, it has been proven that the use of hotlines and the over-reliance on whistleblowers is less effective in detecting corruption in the JMPD. The results have further shown that intelligence analysis may add value in detecting corruption in the JMPD. / Umnyango wamaphoyisa edolobha elikhulu eGoli (JMPD) ungenye yezikhungo zaseNingizimu Afrika ezithola amazinga akhulayo enkohlakalo. Lokhu kungakhathaliseki ukuthi kukhona amasu amaningi okulwa nenkohlakalo kanye nezikhungo ezisetshenziselwa ukubhekana nesifo sobunkohlakalo. Ukungafezeki kwalawa masu kanye nezikhungo kubhekwa ukuthi, phakathi kwabanye, ukusetshenziswa kwezindlela ezingafenele zokuthola. Ukutholakala kwezinkohlakalo ku-JMPD kuthinta ukuphepha komgwaqo, umnotho nomfanekiso we-JMPD uqobo. Kungokumelene nalesi sizinda ukuthi umcwaningi lufuna ukusungula ukuthi ukuhlaziywa ngobuhlakani kungasiza kanjani ekutholeni inkohlakalo ku-JMPD. Indlela yokucwaninga efanele yasetshenziswa ukuphenya le nkinga. Njengalokhu, kuye kwafakazelwa ukuthi ukusetshenziswa kwama-hotlines nokuxhaswa ngokweqile kwababika ngenkohlakalo akwanele ukuthola inkohlakalo ku-JMPD. Imiphumela ibonise ukuthi ukuhlaziywa kobuhlakani kungasiza ekutholeni inkohlakalo ku-JMPD. / Lefapha la Sephodisa la Teropokgolo ya Johannesburg (JMPD) ke nngwe ya ditheo tsa Aforika Borwa tse di itemogelang maemo a a golang a bobodu. Seno ke kwa ntle ga go nna teng ga ditogamaano tse dingwe tse di kgatlhanong le bobodu ga mmogo le ditheo tse di diragadiwang go samagana le leroborobo la bobodu. Go se nne le nonofo ga ditogamaano tseno le ditheo e amana, mo go tse dingwe, le tiragatso ya mekgwa ya go lemoga go se nne le nonofo. Go nna kwa tlase ga go lemoga bobodu mo go JMPD go ama pabalesego ya tsela, ikonomi le setshwantsho sa JMPD ka boyona. Ke mabapi le lemorago leno gore mmatlisisi o ne a batla go tlhomamisa gore tshetshereganyo ya tsa matlhale e ka thusa mo go lemogeng bobodu mo go JMPD. Boitlhagiso jwa patlisiso ya boleng bo ne jwa diragadiwa go tlhotlhomisa bothata jono. Fa go le jalo, go ne ga netefatswa gore tiriso ya megala ya tlhamalalo e e kgethegileng ya tshoganyetso le go ikaega thata ka batho ba ba tlaleyang ga go a lekana go lemoga bobodu mo go JMPD. Dipholo di bontshitse gape gore tshekatsheko ya tsa matlhale e ka thusa go lemoga bobodu mo go JMPD. / Criminology and Security Science / M.A. (Criminal Justice)

English, Afrikaans and Northern Sotho summaries / Die algemene doel van hierdie navorsing was om ’n loopbaantevredenheids- en indiensneembaarheidsprofiel vir kenniswerkers saam te stel, gebaseer op die verhoudingsdinamika tussen individue se biografiese eienskappe (ouderdom, ras en indiensnemingstatus), loopbaankognisies (loopbaanaanpasbaarheid en psigososiale loopbaanpreokkupasies as voorgangers), hulle psigososiale loopbaanhulpbronne (indiensneembaarheidskenmerke, loopbaanankers en loopbaanwaardes as moderators) en hulle loopbaantevredenheid en selfwaargenome indiensneembaarheid (gevolge of uitkomste). Die einddoel van die navorsing was om gevolgtrekkings te maak oor die verhoudingsdinamika (omvang en rigting) tussen die konsepte ten einde organisatoriese loopbaanontwikkelingspraktyke vir die kenniswerker voor te stel. ’n Kwantitatiewe deursneenavorsingsbenadering is gevolg en het ’n steekproef van N = 404 kenniswerkers behels wat by professionele Suid-Afrikaanse liggame geregistreer is. Beskrywende, korrelasie- en meerveranderlike inferensiële statistiek is ingespan. Aanvullend tot die kanoniese korrelasieresultate, het regressie and strukturele vergelykingsmodellering ontledings aangetoon dat die loopbaantevredenheidsprofiel unieke beïnvloedingsfaktore het terwyl die selfwaargenome indiensneembaarheidsprofiel ook oor sy eie unieke beïnvloedingsfaktore beskik. Moderering regressie-ontleding het gewys dat individue se loopbaankognisies (dit is die vlakke van loopbaanaanpasbaarheid en loopbaanpreokkupasies) nie voorwaardelik ten opsigte van hulle psigososiale loopbaanhulpbronne was (dit is, indiensneembaarheidseienskappe, loopbaanankers en loopbaanwaardes) om hulle vlakke van loopbaantevredenheid en selfwaargenome indiensneembaarheid te verduidelik nie. Die loopbaankognisies en psigososiale loopbaanhulpbronne het individuele, bepaalde hoofgevolge om te oorweeg ten einde kenniswerkers se loopbaantevredenheid en selfwaargenome indiensneembaarheid te verstaan. Stapsgewyse regressie en hiërargies-moderering regressie-ontleding het gewys dat ouderdom, ras en indiensnemingstatus belangrike oorwegings was wat betref die loopbaantevredenheidsprofiel van kenniswerkers. Ras in die besonder het geblyk belangrik te wees om in aanmerking te neem ooreenkomstig hulle selfwaargenome indiensneembaarheid. Verskille tussen die biografiese groepe het ook aan die hand gedoen dat unieke loopbaanontwikkeling oorweeg moet word in multikulterele, diverse werkskontekste. Die loopbaantevredenheid en indiensneembaarheidsprofiel is saamgestel, gebaseer op die belangrikste insigte wat uit die essensiële, betekenisvolle bevindings bekom is. Loopbaantevredenheid en indiensneembaarheidsteorie is in hierdie navorsing uitgebrei. Aanbevelings vir organisatoriese loopbaanontwikkelingondersteuningspraktyke is gemaak, gebaseer op die voorgestelde profiel vir die professionele kenniswerker. / Maikemisetsomagolo a dinyakisiso e bile go go hlama phrofaele ye e kgotsofatsago mosomo le go thwalega mosomong go basomi ba tsa tsebo go lebeletswe seemo sa dikamano magareng ga dipharologantsi tsa dipalopalo ka ga batho (e lego mengwaga, bong, mohlobo le maemo a mosomo), go kwesisa ka ga mesomo (go tlwaela mosomo le seemo sa menagano ya setshaba ka ga mesomo bjalo ka dilo tseo di tlago peleng), methopo ya bona mosomo mabapi le menagano ya setshaba (dikokwane tsa go kgona go thwalega mesomong, dihlohleletsi tsa go hwetsa mesomo le maitshwaro a mesomong bjalo ka dilo tseo di lekolago mesomo) le go kgotsofatsa ga dinyakwa tsa mesomo le go ipona bjalo ka yo a thwalegago (seo se tlago ka moragonyana goba bjalo ka poelo). Maikemisetso ao a nepilwego a dinyakisiso e bile go tla ka dipheto mabapi le seemo sa dikamano (bogolo bja tsona le fao di lebilego gona) magareng ga kago ya maikemisetso a go sisinya ditiro tsa tlhabollo ya basomi ka dikhamphaning go mosomi yo a somago ka menagano. Mokgwa wa dinyakisiso wa bontsi wa mafapha a mantis o dirisitswe gomme sampole ya N = 404 ya basomi ba tsa tsebo o dirisitswe le go akaretsa mekgatlo ya sephrofesenale ya ka Afrika Borwa. Dipalopalo tsa go hlatholla, tsa papetso le tsa tshupetso ya makala a mantsi di dirilwe. Dipoelo tsa papetso tsa tatelano di laeditse gore go phrofaele ya go kgotsofatsa mosomo e na le dintlha tsa khuetso tsa go swana di nnosi mola e le gore phrofaele ya go ipona bjalo ka yo a thwalegago le yona e na le dintlha tsa khuetso tsa go swana di nnosi. Tshekatsheko ya poelomorago yeo e hlokometswego e laeditse gore dikwesiso tsa batho ka ga mosomo (ke gore, maemo a tsinkelo mosomong le go tlwaelo go phethagatsa mosomo) ga se tsa lebana le seemo sa methopo ya go phethagatsa mosomo wa mabapi le menagano ya setshaba (ke gore, dipharologantshi tsa go thwalega mesomong, dihlohleletsi tsa mesomo le maitshwaro a mesomong) go hlalosa maemo a bona a go kgotsofatsa phethagatso ya mesomo le go ipona o thwalega mosomong. Dikwesiso ka ga mesomo le methopo ya mesomo mabapi le menagano ya setshaba di bile le diabe tse itsego go batho tseo di swanetsego go hlokomelwa gore re kwesise go kgotsofatsa ga mesomo ka basomi ba tsa tsebo le go ipona ba thwalega mesomong. Tshekatsheko ya poelomorago ka dikgato tse mmalwa le ya poelomorago ya basomi go ya ka tatelano ya bona di laeditse gore mengwaga, morafe le maemo a mosomo di bile bohlokwa go di hlokomela mabapi le phrofaele ya go kgotsofatsa mesomo ga basomi ba tsa tsebo. Morafe o bonagala o tloga o le bohlokwa kudu go hlokomela mabapi le go ipona ba thwalega mesomong. Diphapano magareng ga dihlopha tsa merafe le mehlobo le tsona di sisintse gore go hlokega tlohabollo ya ka mesomong ye e swanago e nnosi yeo e swanetsego go dirwa ka seemong sa mesomo fao go somago batho ba ditso tse di fapafapanego. Phrofaele ya tlhabollo ya basomi le go thwalega mesomong go hlamilwe go lebeletswe tsebo ye bohlokwa ye e hweditswego go dikutollo tsa motheo tse bohlokwa. Dinyakisiso di katolositse teori ya mabapi le tlhabollo ya basomi le ya go thwalega mesomong. Go dirilwe ditshisinyo mabapi le ditiro tsa thekgo ya tlhabollo ya basomi ka dikhamphaning ka ga phrofaele ye e sisintswego ya mosomi wa tsa tsebo wa sephrofesenale. / The general aim of the research was to construct a career satisfaction and employability profile for the knowledge worker based on the relationship dynamics among individuals’ biographical characteristics (age, gender, race and employment status), career cognitions (career adaptability and psychosocial career preoccupations as antecedents), their psychosocial career resources (employability attributes, career anchors and career values as moderators) and their career satisfaction and self-perceived employability (consequences or outcomes). The end goal of the research was to draw conclusions on the relationship dynamics (magnitude and direction) between the constructs for the purpose of proposing organisational career development practices for the knowledge worker. A quantitative cross-sectional research approach was followed and involved a sample of N = 404 knowledge workers registered with South African professional bodies. Descriptive, correlation and multivariate inferential statistics were performed. Supplementary to the canonical correlation analysis, regression and structural equation modelling analysis indicated that the career satisfaction profile has unique influencing factors while the self-perceived employability profile also has its unique influencing factors. Moderated regression analysis showed that individuals’ career cognitions (i.e. levels of career adaptability and psychosocial career preoccupations) were not conditional upon their psychosocial career resources (i.e. employability attributes, career anchors and career values) in explaining their levels of career satisfaction and self-perceived employability. The career cognitions and psychosocial career resources had individually specific main effects to consider in understanding knowledge workers’ career satisfaction and self-perceived employability. Stepwise regression and the hierarchical moderated regression analysis showed that age, race and employment status were important to consider in terms of the career satisfaction profile of knowledge workers. Race seemed especially important to consider in terms of their self-perceived employability. Differences among the biographical groups also suggested unique career development needs to consider in multi-culturally diverse work contexts. The career satisfaction and employability profile was constructed based on the key insights derived from the core significant findings. The research extended career satisfaction and employability theory. Recommendations for organisational career development support practice were made based on the proposed profile for the professional knowledge worker. / Psychology / Ph. D. (Psychology)

Text in English with summaries and keywords in English, Venda and Sepedi / Fuelwood remains a crucial source of energy among the vast majority of rural households because of its availability and affordability in comparison with most energy alternatives. Approximately 17 million people in South Africa live in communal lands where fuelwood can be harvested easily and freely by households, with 80% of the overall fuel consumed for domestic purposes extracted from burning fuelwood. The rapid-excess trends of fuelwood consumption – aggravated by population growth, agricultural and household settlement expansions – pose utmost challenges for community development. Overharvesting of fuelwood can result in fuelwood scarcity, loss of biodiversity, excessive land clearance and soil erosion. This study evaluated the factors that influence fuelwood consumption in households at the Thulamela Local Municipality. The study utilised mixed research methods, comprising quantitative and qualitative methods. A semi-structured questionnaire consisting of both closed and open-ended questions was used to collect data from the households. The collected data was mainly qualitative data (nominal and categorical data) and the researcher used the frequency menu to summarise the data and cross tabulation menu in the Statistical Package for Social Scientists (SPSS) version 25. For cross tabulation, the researcher used the Chi-square (χ2) test to measure the degree of association between two categorical variables. If the p-value is less than 0.05, there is a significant association between variables – thus, the variables dependent on each other. The study found that socio-economic characteristics such as monthly income, employment status, gender, educational level of the household head, number of employed household members, energy expenditure and type of occupation play a significant role in the factors that influence fuelwood consumption. As a result of these factors, fuelwood energy is still being used as a primary energy source by most households to meet their domestic needs for cooking and water heating – despite most of them being electrified. Additionally, lack of environmental education, the erratic electricity supply and staggering living conditions which drive widespread poverty in rural areas contribute to the extensive fuelwood consumption among households. The study highlighted the recommendations on mitigation measures that can be used to reduce extensive fuelwood consumption. These recommendations include encouraging the use of renewable energy and modern energy technologies such as biogas and solar energy, together with improved cooking stoves to help reduce overexploitation of natural resources and prevent indoor air pollution which is associated with heart disease and immortality. There is also a need to raise environmental awareness. It is through education that people’s perceptions, attitudes and behaviour regarding fuelwood consumption practices can be changed. The promotion of sustainable development through harvest control and afforestation can significantly reduce deforestation, loss of biodiversity, fuelwood scarcity and soil erosion. / Khuni dzi kha ḓi shumiswa sa tshiko tshihulwane tsha mafulufulu kha miṱa minzhi ya mahayani ngauri dzi a wanala na u swikelelea musi dzi tshi vhambedzwa na dziṅwe nḓila dza mafulufulu. Vhathu vha swikaho miḽioni dza 17 Afrika Tshipembe vha dzula mahayani hune vha kona u reḓa khuni hu si na vhuleme nahone nga mahala, ngeno zwivhaswa zwi swikaho 80% zwi shumiswaho miḓini zwi tshi bva kha khuni. Maitele maṅwe a tshihaḓu a kushumiselwe kwa khuni – a tshi ṋaṋiswa na nga nyaluwo ya vhathu, u engedzea ha vhulimi na vhupo ha vhudzulo – zwi ḓisa khaedu kha mveledziso ya tshitshavha. U reḓa khuni lwo kalulaho zwi nga vhanga ṱhahelelo ya khuni, u xelelwa nga mutshatshame wa zwi tshilaho, u ṱangula mavu na mukumbululo wa mavu. Ngudo iyi yo ḓiimisela u ela zwivhumbi zwi ṱuṱuwedzaho u shumiswa ha khuni miḓini ngei kha Masipala Wapo wa Thulamela. Ngudo yo shumisa ngona dza ṱhoḓisiso dzo ṱanganaho dzi re na ngona khwanthethivi na khwaḽithethivi. Mbudzisambekanywa dzo dzudzanywaho dzi re na mbudziso dza phindulo nthihi na dza phindulo ndapfu dzo shumiswa u kuvhanganya data miḓini. Data yo kuvhanganyiwaho kanzhi ndi yo sedzaho ndeme (ya tshivhalo na khethekanyo) ngeno muṱoḓisisi o shumisa menyu wa tshivhalo tsha zwithu u nweledza data na menyu wa thebulu dzi leluwaho kha Statistical Package for Social Scientists (SPSS) vesheni ya vhu 25. U itela thebulu dzi leluwaho, muṱoḓisisi o shumisa ndingo dza Chi-square (χ2) u ela tshikalo tsha nyelelano vhukati ha zwithu zwivhili zwo fhambanaho. Arali ndeme ya p i ṱhukhu kha 0.05, hu na u elana hu hulwane vhukati ha zwithu zwi vhambedzwaho – zwithu izwi zwi dovha zwa ṱalutshedzana. Ṱhoḓisiso yo wana uri zwiṱaluli zwa ikonomi na matshilisano sa mbuelo ya ṅwedzi, tshiimo mushumoni, mbeu, ḽeveḽe ya pfunzo ya ṱhoho ya muḓi, tshivhalo tsha vhathu vha shumaho muṱani, mbadelo dza fulufulu na mushumo une muthu a u shuma zwi na mushumo muhulwane kha zwithu zwi ṱuṱuwedzaho u shumiswa ha khuni. Nga ṅwambo wa zwithu izwi, khuni dzi kha ḓi shumiswa sa tshiko tshihulwane tsha fulufulu kha miḓi minzhi u swikelela ṱhoḓea dzavho dza hayani dza u bika na u wana u dudedza – naho vhunzhi havho vhe kha muḓagasi. Nṱhani ha izwo, u sa vha na pfunzo ya vhupo, nḓisedzo ya muḓagasi ine ya dzula i tshi shanduka na maga a kutshilele a konḓaho ane a vhanga vhushai ho andaho kha vhupo ha mahayani zwi vhanga u shumiseswa ha khuni miḓini. Ngudo dzo sumbedzisa themendelo kha maga a u lulamisa ane a nga shumiswa u fhungudza u shumiseswa ha khuni. Themendelo idzi dzi katela u ṱuṱuwedza tshumiso ya mafulufulu ḽo vusuludzwaho na thekhinoḽodzhi dza fulufulu dza musalauno sa bayogese na fulufulu ḽa masana a ḓuvha, kathihi na zwiṱofu zwa u bika zwo khwiniswaho u thusa u fhungudza u tambiseswa ha zwiko zwa mupo na u thivhela tshikafhadzo ya muya nga ngomu zwine zwa vhanga vhulwadze ha mbilu na dzimpfu. Hu na ṱhoḓea ya u ita mafulo a zwa vhupo. Ndi nga kha pfunzo hune kuvhonele kwa vhathu, kusedzele kwa zwithu na vhuḓifari havho maelana na kushumiselwe kwa khuni zwa nga shandukiswa. U bveledzwa ha mveledziso i sa nyeṱhi nga kha ndango ya khaṋo na u ṱavhiwa ha miri zwi nga fhungudza vhukuma u fhela ha maḓaka, u lozwiwa ha mutshatshame wa zwi tshilaho, u konḓa ha khuni na mukumbululo wa mavu. / Dikgong tša go bešwa di tšwela pele go ba methopo o bohlokwa wa enetši gareng ga bontši bja malapa a dinagamagaeng ka lebaka la ge di hwetšagala le go se ture ga tšona ge di bapetšwa le mekgwa ye mengwe ya enetši. Tekano ye e ka bago batho ba dimilione tše 17 ka Afrika Borwa ba dula mafelong a magaeng fao dikgong di ka kgonago go rengwa gabonolo le ka tokologo ke malapa a, fao e lego gore 80% ya palomoka ya dibešwa tšeo di šomišwago ka gae di hwetšwago go dikgong. Lebelo leo ka lona dikgong di hwetšago ka lona gore di tle di bešwe – leo le mpefatšwago ke go gola ga setšhaba, temo le go oketšega ga madulo a batho – le tliša ditlhohlo tše kgolo tlhabollong ya setšhaba. Go rema dikgong go fetišiša go ka feletša ka go hlaelela ga tšona, tahlegelo ya phedišano ya diphedi tša mehutahuta, go rema mehlare ka fao go fetišišago le kgogolego ya mobu. Dinyakišišo tše di ikemišeditše go sekaseka mabaka ao a huetšago go šomišwa ga dikgong ka malapeng ka Masepaleng wa Selegae wa Thulamela. Dinyakišišo tše di šomišitše mekgwa ya dinyakišišo ye e hlakantšwego, ye e lego wa dinyakišišo tša bontši le wa dinyakišišo tša boleng. Dipotšišonyakišišo tšeo di beakantšwego ka seripa tše di nago le bobedi dipotšišo tša di nago le dikgetho le dipotšišo tšeo di nyakago gore motho a fe maikutlo a gagwe di šomišitšwe go kgoboketša tshedimošo ka malapeng. Tshedimošo ye e kgobokeditšwego e bile kudu tshedimošo ya boleng (ya dipalo le ya go hlophiwa) gomme monyakišiši o šomišitše menyu wa bokgafetšakgafetša go dira kakaretšo ya tshedimošo le go menyu wa go bea dilo ka dintlha ka Sehlopheng sa Dipalopalo sa Bašomi ba tša Mahlale a Leago (SPSS) bešene ya 25. Go bea dilo ka dintlha, monyakišiši o šomišitše teko ya Chi-square (χ2) go ela bogolo bja kamano magareng ga diphapano tše pedi tša magoro. Ge p-value e le ye nnyane go 0.05, go na le kamano ye bohlokwa magareng ga diphapano – ke gore, diphapano di a hlalošana. Dinyakišišo di hweditše gore dipharologantši tša ekonomi ya setšhaba tša go swana le letseno la kgwedi ka kgwedi, maemo a mošomo, bong, maemo a thuto a hlogo ya lapa, palao ya maloko a ka lapeng ao a šomago, tšhomišo ya tšhelete go enetši le mohuta wa mošomo di raloka tema ye bohlokwa ka mabakeng ao a huetšago go šomišwa ga dikgong. Ka lebaka la mabaka a, enetši ya dikgong e sa šomišwa bjalo ka methopo o bohlokwa wa enetši ke malapa a mantši ka nepo ya go fihlelela dinyakwa tša bona tša ka gae tša go apea le go ruthufatša dintlo – go sa kgathale gore bontši bja tšona ke tša mohlagase. Godimo ga fao, tlhokego ya thuto ya mabapi le tikologo, kabo ya mohlagase ye e sa tshepišego le maemo a bophelo ao a hlobaetšago ao a hlohleletšago bohloki ka dinagamagaeng di tsenya letsogo go tšhomišo ya dikgong go fetišiša ka malapeng. Dinyakišišo di hlagiša ditšhišinyo tša mabapi le go fokotša tšhomišo ya dikgong go fetišiša. Ditšhišinyo tše di akaretšwa go hlohleletša tšhomišo ya mohlagase wa go dirišwa leswa le ditheknolotši tša enetši tša sebjalebjale tša go swana le gase ya tlhago le mohlagse wa sola, gotee le ditofo tša go apea tšeo di kaonafaditšwego ka nepo ya go fokotša go šomiša kudu methopo ya tlhago le go thibela tšhilafatšo ya moya ya ka dintlong e lego seo se amantšhwago le bolwetši bja pelo le mahu. Gape go na le tlhokego ya go tliša temošo ya tša tikologo. Ke ka go diriša thuto fao e lego gore maikutlo a batho, ditebelelo le maitshwaro a bona mabapi le ditiro tša tšhomišo ya dikgong a tlago fetošwa. Tšwetšopele ya tlhabollo ya go ya go iule ka taolo ya go rema dikgong le go bjala mehlare fao go ka fokotšago go rengwa ga mehlare, tahlegelo ya mehutahuta ya diphedi, tlhaelelo ya dikgong le kgogolego ya mobu. / Environmental Sciences / M. Sc. (Environment Management)